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sambhradvaya) the accumulations of merit (Sanskrit. puya; Tib. snam) and wisdom (Skt. jna; Tib. yeshe) -Two aspects of bodhichitta (Wyl. zur gnyis/don gnyis) two aspects of relative bodhichitta: focusing on sentient beings with compassion (Wyl. snying rjes sems can la dmigs pa) focusing on perfect enlightenment with wisdom (Wyl. shes rab kyis rdzogs byang la dmigs pa)
-The two relative truths (Wyl. kun rdzob bden pa gnyis) are:
1. true relative (Wyl. yang dag kun rdzob; Skt. tathysavti), or conventional
truth (Wyl. tha snyad bden pa) 2. false relative (Wyl. log pai kun rdzob; Skt. mithysavti).
-Two extremes (Skt. divyanta or antadvaya; Wyl. mtha 'gnyis) eternalism and
nihilism. From a Buddhist perspective, all non-Buddhist philosophies are considered to fall into either of these two extremes. Even within Buddhism, there is an attempt by each philosophical school to avoid these extremes and to point out how other schools have to do so. In the King of Samadhi Sutra, the Buddha said: Existence and non-existence are extremes, Purity and impurity are extremes as well, Thus, having relinquished both extremes, The wise do not dwell even in the middle. Nagarjuna wrote: To say it is is a conception of permanence, To say it is not is a view of nihilism, Therefore the learned should dwell